AFURAKA/AFURAITKAIT

The origin of the term 'Africa'

A three-part series first published in the first three issues of:

AFURAKA AFURAITKAIT NANASOM NHOMA

Afurakani/Afuraitkaitnit Ancestral Religion Journal

KWESI RA NEHEM PTAH AKHAN

AFURAKA/AFURAITKAIT
The origin of the term 'Africa'

KWESI RA NEHEM PTAH AKHAN

This article series can be found in the AWUSISEM section of the first, second and third issues of AFURAKA.:.AFURAITKAIT Nanasom Nhoma. Here, we have combined all three parts into one document for ease of study. We have elected to retain the original headings as they appear in the three issues of our nhoma. For information about: AFURAKA.:.AFURAITKAIT Nanasom Nhoma, Afurakani/Afuraitkaitnit Ancestral Religion Journal, and to place orders for single issues or subscriptions, please visit our website at:

www.odwirafo.com/nanasom.html

Kwesi Ra Nehem Ptah Akhan, 13008 (2008). All rights reserved.

AWUSISEM
KRADIN AFURAKA/AFURAITKAIT
The origin of the term 'Africa'
The Earths surface is comprised of approximately 71 percent water and 29 percent landmass. Initially, the Earths surface was completely covered by water. Our Afurakani/Afuraitkaitnit (African) Ancestresses and Ancestors learned the process of the development of Earths first landmass and codified this process in their writings and illustrations. They/We learned of this process directly from the Abosom (Deities; Goddesses and Gods), the Spirit-Forces of Creation, Who affected the process itself. It is within our Ancestral cosmology, language and writing system of ancient Keneset and Kamit (ancient Black Civilizations of Nubia and Egypt) that we find this process codified and named with terms that are over 40,000 years old. Earthquakes on the ocean floor of the primordial Earth caused a portion of the ocean floor to rise up above the surface of the water. This raised land became the first landmass of Earth. The masculine term for: raised land, high land, exalted land, hill, mountain in the language of Kamit (ancient Egypt) is Ka (kah). The feminine term for the same is Kait (kah-ette), also written Kat (kaht). These terms are often written Qa and Qait (or Qat). The term for soul in Kamit is also Ka. The metut (hieroglyphic symbol) representing soul, Ka is: The metut representing raised land, exalted land, high land, Ka (Qa) is: The two arms representing ka/soul are the same two arms of the individual who is reaching upward in the metut for ka (qa)/high land. The term Ka (Qa) is also defined in the language of Kamit as: the land above the banks of the river; the high ground upon which the Deity of Creation first stood. The term is also doubled: Qaqa or Kaka. The doubling concept is widespread in Afurakani/Afuraitkaitnit languages when a particular quality or attribute is being emphasized. The term Qa also has the variation Qi (Ki) or Qe (Ke) in the language of Kamit. In the Twi language of the Akan people of Ghana, the term Koko is defined as: hill, raised land. This is the Kaka of Kamit. In Akan cosmology the area called Koko-Afuo is defined as: the region where the Great Ancestress and her family settled after having descended from the sky/heaven on a golden chain after the beginning of the world.

In the language of the Yoruba people of Nigeria, the term Oke is defined as mountain, hill. This is the Qi or Ke (oKe) of Kamit. There are five sacred hills in Yoruba cosmology, one of them being oke ara which is defined as: the hill upon which the Orisha (Yoruba for Deities) first descended to create the world. The terms ka (qa), koko (kaka) and oke (qi; ke) in Kamit, Akan and Yoruba all refer to raised land, and also a sacred raised land associated with the foundation of the world. The same is true of many Afurakani/Afuraitkaitnit languages all over the continent for they are all derived from the ancient languages of Keneset and Kamit. We are the same people. One of the most important definitions of Qa (Ka) in the language of Kamit is: the high ground upon which the Deity of Creation first stood. The Deity of Creation spoken of in this definition is Ra (male name) and Rait (Rat, female name). In the language of Kamit, Ra (rah) is the most ancient name for the Creator of the world. Rait (rah-ette) is the most ancient name for the Creatress of the world. Ra and Rait function Together as One Divine Unit--the Great Spirit of The Supreme Being. Ra and Rait, as the Great Spirit, are the Divine Living Energy moving throughout all of Creation. The life-force energy animating plants, animals, minerals and Afurakani/Afuraitkaitnit humans, the energy moving throughout our bodies, is a portion of the Divine Living Energy, the Creative Power, the Creator and the Creatress, Ra and Rait. Just as the air in your lungs is connected to a greater source of air, the atmosphere of Earth, so is the life-force energy in your body a portion of and connected to the Greater Divine Life-Force Energy animating all created entities in Creation. It was Ra and Rait Who created the primordial Earth. The Great Spirit then moved through the primordial Earth causing the perturbations on the ocean floor. The vibrations, earthquakes, volcanic eruptions, separation and movement within the ocean floor forced a portion of the ocean floor to surge upward above the surface of the water. This was the first Ka/Kait, the first land, high land, raised land, hill, mountain. The Great Spirit, Ra and Rait then moved through this landmass and Their Divine Living Energy caused separation and development within the landmass. This would eventually lead to the development of the physical forms of mineral life, plant life, animal life and Afurakani/Afuraitkaitnit human life. Ra and Rait would ultimately move through the newly fashioned bodies of plants, animals, minerals and Afurakani/Afuraitkaitnit humans in order to enliven us. Ra and Rait use the Aten, the Sun, as a physical transmitter of Their Spiritual Energy. The solar heat/energy circulating through your body and the bodies of other created entities is the power of Ra and Rait. The term Af in the language of Kamit means flesh as well as house, chamber in the language of Kamit. Flesh and house are conceptually related because your flesh is a house, a place of residence, for your spirit. The plural of Af is Afu (ah-foo). In the Twi (Akan) language the term for home/house is ofie or ofi. The term aafin is the Yoruba term for palace. Af, Ofie, Ofi and Aafin in Kamit, Akan and Yoruba are all genetically related, phonetically related and conceptually related. Moreover, the Twi term Afo is defined as: carcass of an animal; that which is discarded and taken up once more. The o in Afo is a nasal o. When pronounced nasally, the term Afo sounds virtually identical to Afu. The Twi Afo describes animal flesh; carcass. This is critical for our discussion, for when Ra moves through matter, matter becomes the house or place of residence, the flesh of the Creator. This is why in Kamit, the title of Ra when He moves through matter is Afu Ra. The Creator as Afu Ra, takes on the form/flesh of a Ram. 2

In the cosmology of Kamit, Ra operates through the Aten (Sun). [Ra is not the sun-god. Aten is the SunGod]. Ra rides in a sun barque/boat across the sky from horizon to horizon, from sunrise to sunset. He then travels in his barque for the 12 hours of the night through the spirit-realm or underworld. After His underworld journey the solar barque emerges from the underworld on the eastern horizon as the new sunrise and the beginning of a new day. As the solar light (energy of Ra) moves into the underworld (inside Earth) at sunset, the Earth becomes the flesh, house, place of residence for the solar light. Figure 1 below is a depiction of Ra in His barque. Notice the Aten on His head and in front of Him:

Figure 1 The Creator, Ra, sails the Aten (Sun) through the sky from the eastern horizon to the western horizon. The solar barque then dips below the western horizon and sails from the western horizon to the eastern horizon--underground---bringing light to the underworld during the 12 hours of the night. Figure 2 below is a depiction of Ra as Afu Ra, after His barque has descended into the Earth, in the underworld. Notice that as Afu Ra, He has taken the form/flesh of a Ram-headed Divinity:

Figure 2 When the life-force energy of the Aten (Sun) enters your body via the air that you inhale, the life-force energy has now entered your house; your flesh. The air inside your lungs is internalized air; air inside matter. It could thus be called, Afu-Air, while the air outside of your body is simply Air.

When Ra and Rait first moved through the primordial hill, the Ka/Kait to make it vibrant, to give it life, the Ka/Kait, the raised land, became the house or place of residence for Ra and Rait. It is for this reason that Ra and Rait take on the titles Afu Ra and Afu Rait. This is why the first landmass is called the Ka of Afu Ra, the land of the Creator and the Kait of Afu Rait, the land of the Creatress. The Ka of Afu Ra is Afuraka. The Kait of Afu Rait is Afuraitkait. Afuraka/Afuraitkait is the Divine Land. Geologically, this first emergent landmass is of the continental plate, Afuraka/Afuraitkait. The male title, Afuraka was corrupted by the whites and their offspring into Africa.

Figure 3

Figure 4

Figure 3 is from the sheft of Khensumes (papyrus of Khensumose). From a birds-eye view, it actually depicts the Ka/Kait, the high land, which first appeared above the surface of the water to become the Earths first landmass. This Ka/Kait is described in many texts of Kamit as the primordial mound of Creation in the region of Khemennu or the Kaka (Qaqa) or Qa in Khemennu (later called Hermopolis by the greeks). The depiction shows Ra and Rait moving through the land, Ka/Kait, as Afu Ra and Afu Rait within the Solar disk in two phases. Here, They are Afu Ra and Afu Rait because They are moving through matter/flesh/the house. Eventually Afu Ra and Afu Rait rise within the Solar disk above the horizon (between the mountains) for the first time, creating the first sunrise in the trustory of the world (top of the illustration). Afu Ra and Afu Rait are thus transformed into Ra and Rait. The Eight figures depicted on the mound are Amen and Amenet, Ka and Kait, Nun and Nunet, Hehu and Hehut---the Ancestresses and Ancestors of Ra and Rait (often called the Ogdoad-primordial Deities who existed before the creation of the world). Auset and Nebt Het are depicted through the forms of Merit Meht and Merit Shema, the Northern and Southern Nile Goddesses of the inundation. These Two Spirits pour water, libation, from two vases into the primordial waters which nourish the Ka/Kait. This is an actual depiction of Afuraka/Afuraitkait, a depiction painted by one of our Afurakani or Afuraitkaitnit Ancestors or Ancestresses which dates back over 3,000 years. Figure 4 is a depiction of a fertilized ovum (egg) of a woman. The creation of the first landmass of Earth, by Ra and Rait mirrors the fertilization of an ovum. Earth became fertile and thus productive when the Great Spirit, Ra/Rait, the Divine Life-Force operating through the Aten penetrated the Ka/Kait and fertilized itmaking it capable of sustaining life(force). This insight is woven into the fabric of Afurakani/Afuraitkaitnit cosmology and is the reason why we codified these geological and biological processes in our language and our illustrations in ancient Kamit. It is important to note that the name Afu Ra or Afra exists in the language of the Akan. A major Obosom (God; Deity) worshipped in Akan culture is the Obosom named Afram. The feminine version of this name in Akan culture is Afra. Moreover, it was stated above that in Akan cosmology, the area where a certain Ancestress settled with Her people after having descended from heaven on a golden chain is the region now called Koko-Afuo. Again, Koko means hill, raised land in Twi and in Kamit (Kaka or Qaqa). Afuo is a term in Twi meaning fertile land, farm land; land that is vibrant. The pronunciation of Afuo in Twi depending on the dialect sounds like and is often written Afur. Thus Koko-Afur is a reference to a land of origins. A fertile, Afur, high land, Koko. Koko-Afur is Afur-koko (Afurko/Afuraka). The reason why land is fertile is because the energy of Ra and Rait is circulating through it, making it vibrant and full of life. Today, the name Koko-Afuo has been contracted to Kokofu, a well known region of Ghana. It is also worthy of note that the Twi term, fura, means: to put on (example: to put on clothing). This is directly related to the notion of Ra, when entering matter, taking on matter as His flesh or house, thus having the title (A)fura. He has put on flesh/matter. As shown in the illustration, Ra when moving through the underworld also takes on the form/flesh of a Ram-headed figure. He has put on (fura) the animal form that will eventually become a carcass. It is a form/body that Ra will discard once He reaches the point where He leaves the underworld and appears on the horizon as the energy emanating through the Aten at sunrise. This

animal form will be taken up again, put on again, once Ra returns to the underworld. Again, this is the definition of Afo in Twi: carcass of an animal; that which is discarded and taken up once more. The Twi term fra or afra also has the meaning: to become intermixed; co-mingled. This points to the fact that Ra and Rait, upon intermixing or comingling with matter/flesh become Afu Ra and Afu Rait. Afura, fura and afra are all related phonetically and conceptually. The Twi term fram also has the meaning: to be on fire, to burn, blaze; flame fire. This term fram, related to the name of the Obosom Afram (Afura) shows the connection to the life-force energy being transmitted through the Aten (Sun; solar fire). We should note also that the term kua in the Twi language means: farm. Kua or Koa is related to Ka as land. Specifically, the land which became fertile (farmland is fertile) as a result of Ra and Rait moving within it to make it vibrant. See correspondences below: Kamit Afu flesh; house; flesh of Ra/Rait Afu Ra and Afu Rait title of Ra, title of Rait Kaka high land Ka high land; land

Twi (Akan) Ofi house, home; also used for sanctuary/temple (Abosomfie) Afo animal carcass; flesh; that which is put on, discarded and taken up again Afuo (Afur) land that is fertile; farmland; plantation; land with vibrant energy moving through it fura to put on afra to become intermixed; comingled fram to be on fire, to burn, blaze; flame, fire; Afram and Afra (Afura and Afurait) Koko hill, mountain; high land Kua farm (fertile land) False Etymologies (false origins) of the term africa The idea that the romans, greeks, arabs, hindus or any of the whites and their offspring created the name Africa is absolutely inaccurate. Moreover, the land was not named after Scipio Africanus, nor Leo Africanus. The arab version ifriqia comes from the roman corruption africa. It is often suggested that the reason why the romans used the term is because the roman suffix ca means land and Afri is the name of a Berber tribe who occupied the land when the romans invaded. The romans are therefore said to have called the territory in the northern part of the continent: the land, ca, of the afri people, hence afri-ca. The Berber ethnic group mentioned is called the Aourigha, often written Afarik. We have shown above clearly that the term ka (qa) definitely does mean land (high land), however it is not a term created by the romans. The roman ca, is a version of the term ka, that the romans learned of when they invaded Kamit. The Afri people or Afarik (Aourigha) did not materialize on the continent when the romans arrived. Their Ancestry, their language and thus their ethnic name reflects the culture of the region that they inhabited, North Afuraka/Afuraitkait. This 6

of course is the region of Kamit and the areas west and east of Kamit where the Pharaonic culture was found as well. The ancient Aourigha inhabited these areas over 10,000 years before the invasion of the whites. Todays Berbers or Amazigh are represented by the original Afurakani/Afuraitkaitnit Aourigha of the region and misrepresented by the descendants of white europeans and white arabs who invaded and polluted the blood of some of the Afurakanu/Afuraitkaitnut. The white and white-arab mixed descendants of white invaders/rapists falsely refer to themselves as Amazigh (Aourigha) and Berbers, just as white arab invaders in Kamit (Egypt) today falsely call themselves Egyptians. The terms Afarik and Afri are related to Afura and Afurai(t). The terms Afu, Ra, Rait, Ka and Kait are over 40,000 years old. They pre-date the existence of the whites and their offspring on the planet. The suggestion that africa is derived from the greek term aphrike, meaning not cold, i.e., hot or the hot country is also inaccurate. In the metutu of Kamit we find the origins of this idea. In the metutu, the term Afer means: to burn, to be hot. The term Afri means: smoke, hot vapor. This is the reason why the greeks, having learned of these terms after invading Kamit, used the term aphrike, not cold. The latin term aprica meaning, sunny, is also a corruption of terms from Kamit. The p, ph and f interchange in various languages. The suggestion that aprica, meaning sunny, is the origin of africa is inaccurate and points to the reality that the whites learned that the Ka of Afu Ra, was associated with being the land of the Aten (Sun). The whites and their offspring in the past, and to this day, have falsely assumed that Ra is the sun-god. This is why aprica was associated with a land that was sunny. It is the land of Ra (and Rait), and the whites assumed this to mean the land of the sun or the sunny land. The metut for Aten is: This metut also makes up part of the name Ra. It is also used as a determinative metut to denote: day, sun, time. One honorific title of Ra is Pa Ra, meaning The Ra (The God Ra). Pa Ra was often written Pra in Kamit. This became Phra and Phre in the Coptic dialect (Late Egyptian). To this day, the whites and their offspring will translate Pra or Pre (fre) as Ra, as Helios (greek version of Ra) and as the sun, just as the romans called Pre the sun and pre-ca (aprica) the sunny land. We can also see in the above examples how Afer, Afri and Afra are not only related, but because Ra and Rait operate through the Aten, the land can be associated with solar energy/heat, fire. We also see the root of the name Afri people or the Afarik in these terms. The suggestion that africa comes from the Phoenician word for corn or from the Phoenician term friqi or pharika meaning land of fruit is also inaccurate. In the metutu, the word per is defined thusly: grain, corn, wheat, field produce, fruit of any kind. Coptic is the late form of the Kamau (Egyptian) language spoken at the latter part of the ancient civilization. This dialect came into use about 2,000 years ago. In the Coptic form of the language, the term per is written and pronounced: fre. The p sound often interchanges with the ph sound and the f sound linguistically. The term per or fre, meaning corn, fruit is the origin of the Phoenician term friqi or pharika, meaning land (qi, ka) of corn or land of fruit. This is a reference to a fertile land or land of fertility. The people who became known as Phoenicians were ancient Black migrants from Kamit. This is why the linguistic terms are identical. The notion of pharika (Afuraka) being defined as the fertile land points to the reality that Afu Ra and Afu Rait make the Ka/Kait fertile. The suggestion that the Phoenician root faraq, meaning separation including the notion of diaspora, is the origin of the term is also inaccurate. One of the meanings of per, written with a determinative symbol of two legs walking: is defined in the metutu as: a sign of subtraction; to go forth, to go out, to go away, to leave ones country, to evade a calamity. We also have the related term perkh (written prkh) meaning: to divide; to separate. The words per (Coptic: fre) and perkh becoming freq or faraq in Phoenician are the origin of the idea of subtraction, separation, a diaspora (separation/leaving from ones country of origin) being associated with the land of fruit. These terms passed over from Kamit into the dialect of the 7

Afurakanu/Afuraitkaitnut called Phoenicians and those non-Afurakanu/non-Afuraitkaitnut who eventually invaded that area. The suggestion that the sanskrit and hindi term apara is the root of aparica or africa is also inaccurate. The term apara is defined in sanskrit and hindi as: that which comes after. The false assumption is that because of its geographical position, the hindus would consider africa to come after india. In reality, the term mentioned above in the metutu, per, with a different determinative metut is defined as: seed, progeny, posterity, descendants. This definition of per (pera or para) points to that which comes after, for this is the definition of posterity, progeny. Afuraka/Afuraitkait is the origin of the term Africa. The false etymological origins of this term have been created and promoted by the whites and their offspring deliberately to rob Afurakanu/Afuraitkaitnut of the awareness of our true identity, cosmologically, biologically, genetically, geologically, culturally and spiritually. Our Collective Identity One of the definitions for the term nu (noo) in the metutu is: children. Also, it is used to refer to a plurality, the definition in this sense being: they, them, belonging to them. In the Twi language the term nom, pronounced noom, is a term for the plural. We therefore have the terms: oyere wife oyerenom wives nua sibling nuanom siblings

The Akan term nom is derived of the Kenesu-Kamau term nu. The feminine form of nu is nut. [It should be noted as well that the Akan term nom also means: to drink. In Kamit, the term nu with a different determinative metut means: to drink. Two separate and distinct meanings for nu in Kamit are identical for nom Twi.] The term nut (noot) is also defined in the metutu as: village, town, city, community, settlement. The related term nutu is defined as: citizens, townspeople, natives. The terms nu and nut representing offspring, children and the related definition of townspeople, citizens, natives are connected conceptually and related to the Twi nom when used to designate a plurality. We thus have the following terms: Afurakanu Africans; male children/natives (nu) of the land of the Creator (Afuraka) Afuraitkaitnut Africans; female children/natives (nut) of the land of the Creatress (Afuraitkait) The Twi term ni is a contraction of ne yi, meaning: to be, this is. It is used as a suffix to denote an individual in the singular sense. An Akan individual, male or female, is thus Akanni, meaning to be Akan. Akan people in the plural is written Akanfo. A Black individual is Obibini from obibi (black). Black people in the plural are Abibifo. The same occurs with the Fula people of Afuraka/Afuraitkait. A Fula person is called Fulani, meaning to be Fula.

There is a relationship between the Akan and Fula suffix ni and the term found in Kamit: ni. The definition in Kamit is: I, me; my. The determinative metut in this word is an individual pointing at himself. therefore have the following terms: Afurakani African; male individual of the land of the Creator (Afuraka) Afuraitkaitnit African; female individual of the land of the Creatress (Afuraitkait) Pronunciation key: (note: The name of the Creatress, Rait is also spelled Rat) Afuraka (Ah-foo rah-kah) Afuraitkait (Ah-foo rah-ette kah-ette) also Afuratkat (Ah-foo raht-kaht) Afurakanu (Ah-foo rah-kah noo) Afuraitkaitnut (Ah-foo rah-ette kah-ette noot) also Afuratkatnut (Ah-foo raht-kaht noot) Afurakani (Ah-foo rah-kah nee) Afuraitkaitnit (Ah-foo rah-ette kah-ette neet) also Afuratkatnit (Ah-foo raht-kaht neet) We

Finally, it must be clearly understood that only Black people are and can be referred to as Afurakanu/Afuraitkaitnut and Afurakani/Afuraitkaitnit. Our identity is rooted in our biology, our biological/physical and spiritual connection to the original Ka/Kait, our spiritual connection to Afu Ra and Afu Rait as well as our reincarnation through specific blood-circles. This distinguishes us from all other groups. Black people, wherever we are found in the world are Afurakanu/Afuraitkaitnut. This article will continue in our next issue. Kwesi Ra Nehem Ptah Akhan, 13007 (2007)

Selected References: Pyramid Texts of: Pepi, Teta and Mer en Ra Tomb of Seti I (Shat am Duat-Book of What is in the Underworld, Third Hour of the Night) Sheft (papyrus) of Khensumose Sheft of Nespakashuty Tekhen (Obelisk) of Hatshepsut Let the Ancestors Speak, Ankh Mi Ra Twi-English/English-Twi Concise Dictionary, Paul Kotey History of the Ashanti Kings and the Whole Country Itself, Nana Agyeman Prempeh Imoye: A Definition of the Ifa Tradition, Baba Ifa Karade 9

AWUSISEM
KRADIN AFURAKA/AFURAITKAIT
The origin of the term Africa Part 2
The name Afuraka/Afuraitkait is multi-layered in meaning. We have shown conclusively in the first part of this article that the term africa has absolutely no etymological nor cultural roots in any european/arab/asian languages, but is directly derived from terms from Keneset and Kamit (Nubia and Egypt) that are over 40,000 years old. We have shown how Afuraka/Afuraitkait encapsulates our collective identity as Abibifo (Black people). We will now expand on this reality to show how it relates to our spiritual make-up. We mentioned that Ra and Rait are the Creator and the Creatress. Together They are the Divine Living Energy moving throughout and animating all of Their created entities in Creation. Together, They are the Great Spirit. In the language of Kamit, the term for the conscious spirit of life and animation is ba (bah) represented by a bird or a human-headed bird .

The term for soul is ka

The life-force moving through you, giving you the ability to move, act, think, is your ba. When we transition from this world, the ba (life-force spirit) leaves our bodies. It flys away from our bodies like a bird. This is one of the reasons why the ba is depicted as a bird or a human-headed bird in the illustrations of Keneset and Kamit, the human head on the bird being the head/image of the deceased individual who is now a spirit. The ba also flys through/animates/circulates throughout your entire being perpetually, making and keeping you alive throughout your existence in your physical body while living in the physical world. Your ka (kah) is your Divine consciousness. It is a drop of Divine Consciousness (Awareness, Intelligence) from the Supreme Beings Ocean of Consciousness. Your ka is that Divine Force of consciousness within your head that is always pulling you in the right direction---in the direction which is in harmony with Divine Order. It is up to you whether or not you harmonize with that pull, or reject that pull and move in the other direction. The phyisiological center of the ka is the brain. The brain organizes all of the activities taking place within you. Yet, your brain needs oxygen-carrying blood in order to function. The oxygen-carrying blood permeates all of your organs and systems. It is through this all-permeating substance that the entire body can function/live. The physiological residence of the ba is within the oxygen-carrying blood. Just as your physical body contains a smaller body--the brain--which is the control center for the entire body, so does your spirit-body (called sahu in Kamit) contain a smaller spirit-bodythe spirit-brain, your ka---

10

which is the control center for the entire spirit-body. Your Divine consciousness, your soul, your ka is your spiritual brain. Just as your physical body, including your brain, needs a continuously circulating life-energy source (oxygencarrying blood) in order to function/live, so does your sahu, your spirit-body, which includes within it your ka, need a continuous life-animating force in order to function/live, operate. This is your ba. You thus have a force of life/existence (ba) and you have a consciousness/awareness (ka). You have a spirit (ba) that animates you, that makes you alive and a soul (ka) that makes you aware. You are a conscious (ka) living (ba) being operating through a physical body (called khat in Kamit). There are many other aspects of your spirit that comprise your entire being, just as there are many other organs beyond the brain that comprise your physical being. We focus here on the ba and ka, the two major aspects, because of the subject matter at hand. The ba and ka are Divine in provenance and exist as components within Afurakanu/Afuraitkaitnut (Africans~Black People) only. In Afuraka/Afuraitkait we recognize the reality that there are Abosom (Orisha, Vodou, Arusi, Ntorou/Ntorotu---Goddesses and Gods) that govern the various aspects of our spiritual make-up and our physiological make-up. The water in your body ultimately comes from the great source of water on the planet, the Ocean. The air in your lungs is a portion of the greater source of air on the planet, the atmosphere. Your ba, your spirit, is a portion of the Great Ba, the Great Spirit. That Great Spirit is Ra and Rait. They are the Great Ba and the Great Bait (female aspect of spirit) animating all created entities. Your ka, your soul/consciousness, is a portion of the Great Ka, the Great Soul. The Great Soul is Ka and Kait. Ka and Kait are the Male and Female Forces of Divine Consciousness in Creation. Together, They are the expansive and contractive aspects of the Soul/Divine Consciousness (Awareness, Intelligence) of The Supreme Being. In the first part of this article Ka and Kait are mentioned as Two of the Eight Abosom (Deities) represented on the primordial mound of Creation (Amen and Amenet, Ka and Kait, Nun and Nunet, Hehu and Hehut). They are Two of the Ancestresses and Ancestors of Ra and Rait. In the physical universe Ka and Kait are the Black Substance of Space, which is a Divine Substance. The Black substance of Space within which the planets, stars, etc. dwell has always been recognized by Afurakanu/Afuraitkaitnut as a united Male and Female Entity responsible for organizing the operations of the various living Entities (celestial bodies) within The/Their Universe. The whites and their offspring initially rejected this reality, however they have recently decided to pretend as though they have knowledge of it, by recasting Ka/Kait, the Divine Black Substance of Space, in so-called scientific journals as dark matter. The actual Identity of this dark matter (dark substance), has always been known to Afurakanu/Afuraitkaitnut. Ka and Kait are also called Kaku and Kakut (Keku and Kekuit) in Kamit. As Ka and Kait, They are called the: Grandfather and Grandmother of the Gods and Goddesses. As Kaku and Kakut (Keku and Kekuit) They are called the Ntoro/Ntorot or Divine Personifications/Embodiments of darkness; blackness, night. A portion of the Divine Black Substance of Space (dark matter) is what comprised the primoridial planet Earth, when Earth first took shape as a celestial body/planet. A portion of this Black Substance called Earth is what comprised the oceanfloor of the primordial Earth. A portion of this Black Substance of the primoridal Earths oceanfloor is that which surged above the surface of the water to become Earths first landmass. This first raised land, a black hill, was called/named Ka and Kait after the original Ka/Kait (the Divine Black Substance of Space). Our bodies as Afurakanu/Afuraitkaitnut were fashioned from this original landmass as well. We were/are thus originally black-skinned people with a Divine Black Substance in our brains, major organs and 11

body-systems. This chemical black substance is what we call from the language of Keneset and Kamit: KaNu/Kat-Nut, which basically translates as: the Conscious Black-Energy substance; Soul substance. This chemical substance is called melanin in english. Melanin is the chemical which gives us our skin, hair and eye color, yet does so much more (see ABATUMM in the ADWOASEM section of this nhoma for more information). It is actually a portion of the Ka/Kait, the Divine Black Substance of Space, which we inherited and which dwells within our bodies. It should be noted that in the Twi (Akan) language the term kra (contraction of kara) is the term for: soul, Divine consciousness. The term bra (contraction of bara; obara, obra) is a term denoting life in the context of existence. The ka-ra and ba-ra of the Twi language is directly derived of the ka and ba of Kamit. A similar occurence linguistically is found with the word for law in Kamit: maa. The same term is mmara (mma-ra) in Twi. All three terms are phonetically and conceptually/cosmologically related. See correspondences below: Kamit ka ba maa soul; Divine consciousness spirit; life principle law Twi kra (kara) soul; Divine consciouness

bra (bara; obra) life; existence mmara law

The term ka in Kamit shows the metut (hieroglyphic symbol) of two arms reaching out to receive. The ka (soul) receives the ba (spirit). When the ka and ba unite, the entity is a living conscious entity. When your brain receives oxygen from the blood, only then can you function. This is why in the Twi language the term ka also means: to touch; to come in contact with; to take possession of. This definition in Twi is a description of the actual metut for ka in Kamit .

[In Kamit, the term ka also means: to speak. Again, in Twi another meaning of ka is: to speak.] In the cosmology of Kamit, the Ntoro and Ntorot Ausar and Auset were elevated to and directed by Ra and Rait to be the Entities governing the Ka and Kait of all of the Deities as well as all Afurakani/Afuraitkaitnit males and females. This is why Ausar has the title Ka and Auset has the title Kat (Kait).

Auset (Kait) nursing Heru 12

Ausar (Ka)

Ra (Hawk-headed) and Ausar (Human-headed) meeting in Tettetu (image from sheft of Ani)

In the sheft (papyrus) of Ani we find that Ausar and Ra meet and embrace: Ausar pu aq - f er Tettetu qem nef ba am en Ra aha en hept en ki am aha enu kheper em baiu her ab TchafiIt is Ausar when He goes into [city of] Tettetu, He finds the ba of Ra there, They embrace One Another there and thus comes into being the dual souls within the dual Tchafi. In other words, the Ka and the Ba, the soul of Creation and the spirit of Creation unite. The result is a spiritual form wherein Ra and Ausar take up residence in the same body. The spirit and soul work together harmoniously to sustain the being, just as the oxygen-carrying blood and the brain work harmoniously together to sustain your body and being. Below is a depiction of Ausar and a depiction of Ra as Afu Ra (Ram-headed):

Ausar

Afu Ra

Below are depictions of Afu Ra and Ausar after having merged (from the tomb of Nefertari):

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The mummified bottom half of the merged figure represents Ausar, while the Ram-headed top of the figure represents Ra. The inscription states: Ra is at peace with Ausar; Ausar is at peace with Ra. It points to the reality that the spirit and the soul, the consciousness and the living energy, the ba and the ka, are in harmony with one another---They are balanced in their working together. What is critcal to understand here is that Ra has the form of a Ram-headed Divinity. This is the form of Ra called Afu Ra. Ausar has received Ra, embraced Ra. In this function, Ausar is called Ka. This is why one of His titles is: Ka Hetep. The Ka at peace. This figure is actually a representation, from top to bottom of Afu Ra Ka---as a Divinity. (It should be noted that the word for ram in Kamit is ba. Ra calls Himself the Ba of all beings in the text: The Book of the Cow of Heaven/Destruction of Mankind)

The djed pillar is called the backbone of Ausar. It represents stability. Note the similarity between the djed pillar and the top of the vertebrae/backbone of a human:

Below is another depiction of the djed/backbone of Ausar, this time with His two arms in the ka position:

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Another depiction of Ausar as Djed (Tata/Tet), His head appearing at the top of the djed/backbone:

Below is another example from the sheft (papyrus) of Ani. The djed (tet) pillar on the base is one of the forms that Ausar takes. His two arms reach out and touch/receive the red solar orb. This is Ausar reaching out in His Ka-form ( ). This red solar orb is a depiction of Afu Ra as He emerges from the underworld th hour of the night to be born into the sky at sunrise. This is a snapshot just before He makes it during the 12 fully into the day sky-boat. When Afu Ra moves beyond this point, He transforms from Afu Ra back into Ra. Again, this is a motif of Ra and Ausar united into One figure. From top to bottom, this is Afu Ra Ka:

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We must also take note of the sheft of Nespakashuty (left) in comparison to the sheft of Khensumes (right):

Notice that in the sheft of Khensumes (on the right) the Aten (Sun) begins to appear between the two mountains (top of illustration) creating the first sunrise in the trustory of the world. Afu Ra is emerging from the Ka (raised land), and will transform into Ra, once clear of the mountains. In the sheft of Nespakashuty (on the left), the same principle is demonstrated in a different way. Ra is shown standing partially mummified (lower half) and partially in the form of a winged scarab beetle (upper-half/head). Ra is mummified because He is still Afu Ra---Ra moving through matter, through the Ka, the body/kingdom of Ausar. Moments later, He will be free from the bandages and operate through the solar orb in the day sky as a Hawk-headed Deity. Here, the mountain (recall that the term for raised land; mountain in Kamit is Qa/Qat or Ka/Kait) with the Aten (as in the Khensumes depiction) is replaced by the mummified Ra symbol. The bottom half (mountains, Ka/Kait) is replaced with the mummiform (Ausar or Ka). The Aten (through which Ra/Rait operates) is replaced (upper-half) with Afu Ra in the form of a scarab beetle, called Khepera. This is the same message depicted in two different ways. The detail in the sheft of Nespakashuty shows that Ra is still Afu Ra (mummified/joined with Ausar), before and until He enters the sky (leaves the flesh/underworld/Earth). The detail in the sheft of Khensumes shows that the two mountains take on the Ka shape/form. In fact, the ka-form itself is representative of the Earthly Ka/Kait:

In various illustrations above the ka (arms or mountains or mummified/ka portion) is receiving the ba (Afu Ra in the form of the solar orb or the winged scarab). In both sheft illustrations above, Afu Ra is about to emerge from a Kafrom Ka (Ausar) in one depiction and from Ka (mountain/raised land) in the other depiction. In both depictions, Afu Ra is still united with Ka (Afuraka). In the various depictions above, notice that the Ntorotu (Goddesses) Auset and Nebt Het are supporting Afu Ra and Ausar by provocation with Their hands or through ohwie (libation).

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The Body of Ausar as Tuat It is stated in the texts of Kamit, that because Ausar is the Sovereign of the Spirit-Realm (underworld), His body makes up the whole of the Tuat (underworld). As the boat of Afu Ra sails underneath the world for the twelve hours of the night, He is passing through the tuat, the kingdom of Ausar. Each of the twelve hours of the night is represented by a division of the tuat that Afu Ra must sail through. Below is a depiction of Afu Ra and His attendants moving through the 12th (last) division of the tuat, in the 12th (last) hour of the night:

When Afu Ra reaches the twelfth hour of the night, the text in the Shat am Tuat (Book of What is in the Underworld; tomb of Seti I) says that His boat passes directly through a great serpent: from the tail through the mouth. Once He comes out of the mouth of the serpent He has appeared at sunrise, the beginning of a new day in the sky. This serpent is called Ka en Ankh Ntorou (Neteru). This is a form connected to Ausar as the Ka of the Ntorou/Ntorotu. We thus have Afu Ra moving through the Ka. The Ka (soul) of the Ankh (living) Ntorou (Deities). Again, Ausar was appointed Ka of all of the Ntorou by Ra and Rait in the cosmology (Pyramid texts of Pepi, Mer en Ra and Teta). The text in the Shat am Tuat describing the journey of Afu Ra in the 12th hour of the night reads:
"This Great God in this picture [Afu Ra] journeys along through this city by means of the faithful servants (amkhiu) of this hidden image of [KA of] ANKH-NTOROU (NETERU). His Gods draw him along by a cord, and He enters into His tail and comes forth from His mouth, and comes to the birth under the form of Khepera, and the Gods who are in His boat [do] likewise. He takes up His place on the face of the hidden image of the horn (or, forehead) of the sky at the end of the thick darkness. . . . Then this Great God takes up His position in the Eastern Horizon of heaven, and Shu receives Him, and He comes into being in the East." [sunrise] "Those who are here are they who have their bodies, and they come forth in the following of this Great God into heaven. This is the hidden image of Ka of the serpent Ankh-Ntorou, which is by His den in the Tuat, and he rests in [his] place every day.."

Below is a depiction of the great serpent Ka en Ankh Ntorou:

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The boat of Afu Ra enters the tail of this serpent called Ka, moves through/inside His body and out of His mouthemerging as the sunrise in the East. This happens in the 12th hour of the night. However, the same process is shown in a variation of the scene where Ausars Own body is in the form of a circle in the 12th hour of the night. In this variation, again, after Afu Ra passes through this circle/Ausars region, He emerges in the day sky as the sunrise in the East (from the Shat en Sbau (Book of Gates) sarcophagus of Seti I):

This is a variation of the same theme. Afu Ra is seen in His boat (operating through the solar orb) with His attendants. Ausar is shown above the boat, His body bent around in a circle. His feet are touching the back of His head. The text within His circular body reads: Ausar is the circuit of the Tuat. This is a depiction of the 12th hour of the night. The Ntoro (God) Nu is holding up the boat of Afu Ra. Nu is the celestial waters/energy upon which the boat is sailing. Afu Ra is within the solar orb. The figure on top of Ausars head is the Ntorot (Goddess) Nut. The Beetle Khepera is pushing the solar orb into the arms of Nut. Nut is the sky Ntorot. Afu Ra is about to be delivered into the morning sky as the new sunrise. Nut (sky) is ready to receive Him and then birth Him. He will then transform from Afu Ra into Ra. Afu Ra will cast aside the Afu (flesh form) and operate through the Aten (Sun). Ausar is called Kam-Ur, meaning the Great Black One. His Body makes up the entire strip of fertile Black Land comprising the country of Kamit. Similarly, Ausars Body is said to make up the entire strip of Black land making up the circuit of the Tuat. Notice that the feet of Ausar touch the back of His head, yet His Head holds the Ntorot Nut, through Whom Afu Ra will be born into the sky as Ra. Since Ausars Body is 18

the circuit of the Tuat, the boat enters the circuit through the feet (like the tail of the serpent Ka) and leaves through the head (like the mouth of the serpent Ka). Here we have Afu Ra moving through Two representations of Ka. This Ka (Ausar or the Serpent Ka en Ankh Ntorou) represents the land (Ka/Kait) from which Afu Ra/Afu Rait will emerge from to enter the sky. Cosmologically, this is the Ka of Afu Ra, Afuraka. Various indications of the Divinity of Afuraka/Afuraitkait: Ausar is called variously in texts from Kamit: Ka Ausar; Ka Hetep; Ka Amentet; Ka; Qa Afu Ra unites with Ausar (Ka) in the form of a dual Divinity. Afu Ra moves through the serpent Ka en Ankh Ntorou in the last division of the Tuat. Afu Ra moves through Ausar (Ka) in the last division of the Tuat. The last division of the tuat is the last division that Afu Ra operates within the Earth, the Qa/Qat (Ka/Kait). It must be noted that Auset is also called Auset-Rait. Auset is also called Kat. The terms ka and kat (kait) are also used in Kamit for bull (ka) and cow (kat). As the Divine Bull and Divine Cow, Ausar and Auset are called Ka and Kait. Auset in the form of a Divine Kat (cow) is depicted with the body of a woman and the head of a Kat (cow/heifer). The terms ka and kait also mean phallus and vagina. The union of Ausar and Auset as Ka and Kait thus also speaks to the Divine balance of male and female in the process of conception. We have used the depictions of Ra and Ausar only because they are most readily available and accessible. However, it is important to note that Rait and Auset figure equally in all aspects of the cosmology dealing with Afuraka/Afuraitkait. This article will conclude in the next issue.

Kwesi Ra Nehem Ptah Akhan, 13007 (2007) Selected References: Pyramid Texts of: Pepi, Teta and Mer en Ra Tomb of Seti I (Shat am Duat-Book of What is in the Underworld) Sarcophagus of Seti I (Shat en Sbau-Book of Gates) Sheft (papyrus) of Khensumose Sheft of Nespakashuty Pert em Heru, Sheft of Ani Tomb of Nefertari Let the Ancestors Speak, Ankh Mi Ra Twi-English/English-Twi Concise Dictionary, Paul Kotey

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AWUSISEM
KRADIN AFURAKA/AFURAITKAIT
The origin of the term Africa Part 3
In the second part of this 3-part article we demonstrated the relationship between the Abosom (Deities) Ra, Rait, Ausar and Auset and the spirit, Ba/Bait and soul, Ka/Kait. We delineated the connections between the Great Ba (Spirit) of Creation, Ra, working in harmony with the Great Ka (Soul) of Creation, Ausar. Ra as Afu Ra working harmoniously with Ausar as Ka is a manifestation in the world, in our spirits and in our bodies of the reality of Afu Ra Ka. Rait as Afu Rait working harmoniously with Auset as Kait is a manifestation in the world, in our spirits and in our bodies of the reality of Afu Rait Kait. We conclude this 3-part series by detailing the functional relationship of Ptah in this process. We will also show additional etymological connections to the term Afuraka/Afuraitkait.

PTAH, Fashioner of the Raised Land

The Ntoro (Ntr/God) Ptah is the Divine-Spirit Force in Creation operating through the inner-most core of the Aten (Sun), stars and planets including the innermost core of Asaase (Earth). Ptah is called the Great Fashioner, Creator/Maker, Excavator of the Universe. He fashions the stars, suns, moons, planets, atmospheres as well as the bodies of plants, animals, minerals and Afurakani/Afuraitkaitnit humans. Ptah also fashions our spirit-bodies and thought-forms.

PTAH

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You have life-force energy circulating throughout your body, yet that life-force energy can and must be shaped, fashioned into forms that carry the potency to accomplish your objectives. You can fashion your life-force energy into muscular energy, enabling your body to walk, lift, jump. You can fashion/form/direct your life-force energy into specific potent units capable of shaping your thoughts into energic-matrices that will compel you to fulfill/execute certain actions/behaviors. The energy of Ptah, operating through your brain, is the formative power of your spirit. Ptah takes the life-force energy of Ra/Rait and fashions that energy into specific forms, in order that you may be empowered to accomplish your specific objectives. In the same fashion, your brain fashions/structures the actions of the various organs and organs systems in your body, so that you may function properly. Ptah operating through the innermost solar-energic core of Asaase fashions the life-force Energy streaming in from the Aten (Sun) and through Asaase (Earth) into forms that are capable of shaping the surface and innerstructure of Asaase. Heat and cooling, expansion and contraction, are the dynamics of Form in Creation and the Divine Former/Fashioner, Ptah, governs this process in its masculine aspect. Sekhemet, the Ntorot (Goddess) Who is the Wife of Ptah governs this process in its feminine aspect. In Keneset and Kamit, Ptah is thus called the Fashioner of the Universe. By extension He is also the Patron Ntoro (God) of master craftsmen/craftswomen, architects, builders, sculptors, artisans. As the Divine Energy operating through the innermost core of Asaase, Ptah receives the solar energy, takes it and molds it within His Divine workshop at the center of Asaase. Through the molten iron in Asaases core (approximated to be 9000 fahrenheit) Ptah works to fashion forms, just as your brain takes the living energy moving through you and fashions it into thought-forms, behaviors, ideas, that are capable of facilitating your proper manner of living/functioning in the world. The Conscious-Living Energy of the inner-core, Ptah, was the first to begin shaping the primordial Earth. In Keneset and Kamit, Ptah is therefore recognized to be the First King of Earth. Ptah became Potah, Podah, Podeh and Boade (Oboadee) in the Akan language. Oboade is defined in Akan culture as the Creator, Fashioner, Former, Architect, Excavator of the Universe. In Yoruba, He is called Obaluaiye (Babaluaiye), while in Fon and Ewe culture (Vodoun tradition) He is called Sakpata (Sagbata) or Da Zodji and is referred to in both traditions as the Orisha or Vodou (the Deity) Who was/is the First King of Earth. Because Ptah was/is the First King and Fashioner of the Divine Black substance of the Primordial Earth into the first raised land, He has the title: Ka. It is Ptahs two arms that received the Ba (Spirit/Ra) of the newly Created planet Earth initially. As the primordial Earths surface began to take shape and cool, the Kingship of Earth passed from the molten iron and solar core, through the mantle, the crust and eventually to the soil/surface. Thus the texts of Kamit speak of the Kingship of Earth eventually being passed down from Ptah (inner core) to Heru (outer core) to Atem (lower mantle) Shu (upper mantle) to Geb (crust) to Ausar (Black soil substance) to Heru (Herus solar energy moving from the outer core through the various levels and being birthed into the world through plant life (Heru rising from the lotus)connecting with the solar energy entering the atmosphere from the Aten). As Ptah transfers His right of rulership to His Heirs, These Ntorou take on the title Ka and its associated function. Geb (Ntoro of Earth/crust) is thus called the Ka of the Ntorou/Ntorotu (Gods and Goddesses). When Geb transfers the rulership to His Son Ausar, Ausar eventually inherits the title, Ka of all of the 21

Ntorou/Ntorotu. Ausar executes the same function on the surface of Earth that Ptah executes at the inner-core. This is one of the core reasons why Ptah and Ausar are united in their functioning as the Divinity: PtahAusar and Ptah-Seker-Ausar.

PTAH-SEKER-AUSAR Represented as a Twa, the small-statured original People of Earth, Ancestresses and Ancestors of all Afurakanu/Afuraitkaitnut In the Shabaka text (so-called Memphite Theology), Ptah is said to have caused the rising up of the inert/inactive land (Ta-Tunen) into the primordial mound. The Ntoro Atem then emerges from Ptah to sit upon the hill/raised land and creates, with His Wife Atemet, the Twins Shu and Tefnut, (Ntoro and Ntorot of expansion and contraction manifest here through Fire and Water). Shu and Tefnut in turn give birth to Geb and Nut (Earth/crust and Sky). Geb and Nut in turn give birth to Ausar, Auset, Set and Nebt Het (Black Earth, River waters, Red Earth (including deserts) and Rain water). What is key for the purposes of this discussion is the fact that the solar energy at the innermost core of Asaase is fashioned into a form that forces the energy from the core to the surface. This results in the upsurgence of a portion of the primordial ocean floor up above the surface of the primordial Earths waters. This first raised land/hill again is called Ka/Kait. As stated previously, it is the Energy of Ra/Rait, the Creator and Creatress moving through the Aten (Sun) which penetrates Asaase. Once this energy gets to the innermost core it is taken by Ptah and He begins His work of fashioning. He fashions this energy into potent forms which cause an eruption, forcing a portion of the ocean floor to surge upwards. Once the Divine black hill/raised land Ka/Kait has emerged, Ra/Rait then move through/within that landmass to make it full of life/vibrant. They are thus known as Afu Ra and Afu Rait, for They are moving through/within matter (Afu). The sacred city of Ptah is called Men Nfur (Men Nefer corrupted into Memphis), wherein exists the ancient temple Hat Ka Ptah meaning: House/Sanctuary (Hat) of the Soul (Ka) Ptah. It was also spelled Hat Ptah Ka (an example of this spelling is in the victory stela of Piankhi). 22

In the Coptic dialect (Late Egyptian) the term Hat (Het) was often written and pronounced At. For example, the Ntorot Het-Her (Hat-Hor) was often written Athor or Athyr in the Coptic dialect. Once again, the letters p, ph and f are interchangeable linguistically. This is how the name of the sanctuary of Ptah, Hat Ptah Ka, came to be pronounced: At-Phtah-Ka, At-Ftah-Ka (very similar to Afuraka). Hat means sanctuary/temple/house. Af or Afu means flesh as well as house. Ka means raised land as well as soul. The city/region sacred to Ptah, Men Nfur was often referred to as Hat Ptah Ka. It is from this region of the surface of Asaase that Ptah centered His work of fashioning the landmass, Ka/Kait. It is where the Ka (soul) of Ptah dwelled on the surface of Asaase. Thus, while Afu-ra-ka and Hat-ftah-Ka (Hat Ptah Ka) refer to the same landmass, Afuraka describes the nature of the energy which created the landmass, while Hat Ptah Ka describes the nature of its functioning. In the greek language Ptah was often corrupted into Phtas. It is inaccurate to suggest that the name egypt comes from Hat Ka Ptah (Hikuptah). It is true that the greeks called the region ai-guptos, however the etymological root of aiguptos is not hikuptah. The os or s is a greek linguistic device and is often added to the end of foreign words co-opted into their language. Thus Heru or Horu becomes Horus in greek. Ausar or Usir becomes Ausarus or Osiris (Usiris) in greek. The Male Deity of Asaase (Earth) in Kamit is Geb, the Father of Ausar. The masculine word for land (as in flat land; plain) in Kamit is Ta. The name of the Earth-Ntoro Geb is often written with the addition of the determinative metut for land, Ta:

The word Ta, land, in the Coptic dialect becomes To. When the Greeks corrupted the title, they read it as Geb Ta or Geb To (Gebs Land). GbTo, through the greek linguistic corruption became Gebtos, Gbtos or aiguptos. This later became eguptos or egypt in english. We must also note the Qebtu or Gebtu is also the name of the capital of the 5th hesp (nome/region district) of Southern Kamit (later corrupted into Coptos). Gebtu is related to Geb Ta. The term Qebh is also a general term that the Kamau used to denote the country of Kamit. Finally, the term Kamit, was sometimes written without the vowels in the metutu. It would thus be spelled Kmt in some written texts. Kmt would be corrupted by some greeks into kmtos. Kmtos and Gptos (ai-gptos) sound virtually identical when spoken at regular conversation speed. The greeks, copying from our texts, co-opted fragmented information about Ptah and renamed Him Hephaistos. Because of His function as the Divine Fashioner operating through the innermost core of Asaase, including the molten iron found there, the greeks focused their discussion of Ptah (He-phaisto-s) on His function as a smelter of metals and a Divine artificer. They also focused much on His fiery energy causing the upsurgence of landmasses, as He is the Ntoro Who governs fiery mountains/hills known as volcanoes. The english term volcano is taken from the roman perversion of the name of Ptah. The romans learned of Ptah as hephaistos from the greeks, as well as from having invaded the civilization of the Kamit. The romans, after

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learning of Ptah as hephaistos, called Ptah by the name vulcan. Hence the english term for fiery mountains or volcanoes. Again, linguistically, the letters f and v are interchangeable as well as the fact that r and l are interchanged when foreign words which contain the letter l are translated into the language of Kamit. This is why the following names are directly related and why the romans used the name: vulcan vula-can Fura-kan A-fura-kan(i) At-ftah-ka Hat Ptah Ka (At Futah Ka) is the sacred city of Ptah, for it is here that He centered His work of fashioning the world. The energy radiated from this center (just as the energy radiates from the inner core) to the entire landmass. The name Hat Ptah Ka is related to Ptah as the Ka of Creation fashioning the primordial landmass. The name Afuraka is related to Ra moving through the primordial landmass giving it life, while vulcan is a corruption related to Ptah fashioning the original landmass by causing the fiery hill (volcano) to surge upward above the surface of the primordial waters. Both terms Afuraka and Hat Ptah Ka (At-futah-Ka) refer to the original landmass of Asaase. Ra/Rait first gave the original landmass (Ta/Tait) life/vibrancy, while Ptah took that life-energy and fashioned it into the specific shape/form, creating a Divine hill/raised land Ka/Kait (later imitated in the construction of the mer/pyramid). We should note that the sanctuary of Ausar (called Osiris by the whites) was labeled by them as the Osirieon. The addition of the on suffix at the end of the title is a european linguistic feature. The sanctuary of Ptah, Hat Ptah Ka, would thus be called the sanctuary of Hat Ptah Ka or A-phutah-ka-on or vula-ka-n (vulcan and volcano).

Al-Kebu Lan
The name alkebulan (alkabulan) has been widely promoted in Afrocentric/Afrikan-centered circles as the only true indigenous name for the continent of Afuraka/Afuraitkait. The term is in reality an arabicinfluenced term used by Afurakanu/Afuraitkaitnut who had been arabized through the practice of the pseudo-religion of islam. The prefix al is the definite article found in arabic, aramaic and which also passed into spanish after the moorish invasion. The prefix can be found in such terms as al-kitab, meaning: the (al) book (kitab); al-nur meaning: the (al) light (nur). Al becomes El in spanish. Thus, el-presidente meaning: the (el) president (presidente); el-torro meaning the (el) bull (torro). Al is a title in ancient Kanana (Canaan; ancient Black Civilization of Palestine) of the Creator while Alat is the title of the Creatress. The root of this prefix is found in ancient Kamit as Ur and Urt. Ur means: great or the great. Urt is the feminine. Various Ntorou and Ntorotu carry this title: Heru Ur (Heru the Great); Amen Ur (Amen the Great) Ra Ur (Ra the Great One); Urt Hekau (the Great Goddess of Divine Words).

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In ancient Black Arabia (before the incursion of the white arabs) the Creator and Creatress were called Lah and Laht. The same as Al and Alat in Kanana and Ra and Rat in Kamit. Because the rolling r is translated as l in some languages which incorporated or co-opted Kamau terms into their own, Ra Ur or Ur Ra became Ul-Lah and Al-Lah. Urt Rat became Ul-Lat and Al-Laht. Note that Ra and Rait are the Creator and Creatress, while Amen and Amenet are the Supreme Being. Ra and Rait serve Amen and Amenet. The white arabs corrupted Al-Lah into allah and ilah and reduced Al-Laht into allat, a daughter of allah, so that female would be inferior to male. They then added this corrupt title to a make-believe entity (god/allah) and foolishly claimed that this entity was the supreme being. In reality, whenever the white arabs speak of allah, they are speaking of their own perverse desires masquerading in the personage of a makebelieve creator. Ra and Rait have never and will never communicate with the whites and their offspring (including white arabs). The arabs simply manufactured a fake god and decided to name it with a label that was similar to what Afurakanu/Afuraitkaitnut were already familiar with. The root, kebu, of the name alkebulan is key to our discussion. Kebu or Qebui is actually the name of the Ntoro of the north wind in Kamit. Two depictions of Qebui are below:

In rome, the god of the southwest wind was called Afer Ventus (African ventus/wind) or Africus. The romans, just as the greeks, had absolutely no indigenous Deities. They learned of the existence of Deities from Afurakanu/Afuraitkaitnut. The reason why the southwestern wind god was called africus or afer ventus, the african wind, by the romans is because: the major regions of Northern Afuraka/Afuraitkait that the romans dealt with are south/southwest of rome, italy. The southwestern wind was thus the wind blowing up from Afuraka/Afuraitkait and therefore the wind god of the southwest was named by the romans the african wind, afer ventus or africus. What is southwest from the perspective of one stationed in rome is considered north if one is stationed in Kamit. This is why the Ntoro of the North wind called Qebu or Qebui by the Kamau, is the exact same Ntoro which the romans learned about and called africus. The romans initially invaded Northern Afuraka/Afuraitkait and were not familiar with the interior of the continent, nor the far southern or western parts of the continent. They eventually referred to the entire continent by the name that they utilized for the northern portion of the continent. As has been shown, that name, africa, was derived by them from Afuraka/Afuraitkait. Because the romans eventually called the northern part of the continent by the name which they used for the entire continent, they would also refer to 25

the wind-god of the southwest, the direction of Afuraka/Afuraitkait, by the same name, hence africus. In a similar fashion, one who lives in the Bahamas who is traveling by boat to florida, upon approaching florida, may refer to that landmass by saying, we are now approaching florida or they may say that we are now approaching america. Both statements are accurate from their perspective, for the landmass represents, from their perspective, the state of florida as well as the continent of north america. See picture below:

Notice that the western half of the province of Africa is southwest of italy and north of Kamit

These facts are the basis for the nomenclature, alkebulan, being used by arabized Afurakanu/Afuraitkaitnut a few centuries ago to refer to the northern part of the continent of Afuraka/Afuraitkait. They were simply repeating a corrupt form of the title as passed on via a roman idea representing the continent as the land of the (al) north wind Deity (kebu/qebu). Moreover, the name alkebulan as an arabic corruption, repeated by Afurakanu/Afuraitkaitnut centuries ago, does not encapsulate at all the definition of Afuraka/Afuraitkait. Our people in Afuraka/Afuraitkait did not refer to our continent as the land of the north wind Deity nor to themselves, as a people, as the people of the land of the

north wind Deity.

It is critical to understand the direct connection between the roman corruption africa, initially denoting the northern part of the continent in their minds, the roman term africus, denoting the North Afurakani/Afuraitkaitnit (North African) winds and Qebui, the Ntoro of the North winds. This will preclude some Afurakanu/Afuraitkaitnut from rationalizing the continued use of alkebulan by saying that kebu 26

represents gebu or Geb (earth). We have shown that the romans referred to the northern part of the continent with the same corrupted name that they eventually used to refer to the whole continent. The association of Geb with guptos was learned by the romans from the greeks as no more than a title of the country of Kamit. The arabs used the term qubt to refer to Kamit as well. Thus, the greeks, romans and arabs used the corruption of Geb or Gbtu (ai-guptos, aegyptus, qubt) when referring to Kamit alone. The romans used the corruption africa when referring to the continent. The arabized Afurakanu/Afuraitkaitnut (African moors) used the arabic corruption of the name of the Ntoro Qebui or Qeb, or the (al) Qeb (kebu) to refer to the entire continent as an extension of the corrupted name of the northern part of the continent dominated by the northern wind Ntoro, Qebui.

Qebui, Al-Qebui and Al-Gebul (El-Gabal)

The term gabal (gebel; gebal; hebrew gevul, arabic gebel or jebel) means mountain in the language of Kanana (Canaan). The people of Kanana were Afurakanu/Afuraitkaitnut who had originally emigrated from Keneset and Kamit thousands of years ago and established a civilization north of Kamit. Thousands of years later the whites and their offspring invaded this civilization which existed in the area which today is erroneously called palestine/israel, syria and lebanon. In the language of the Kananu (also called Phoenicians, Canaanites), the form of the Deity Al (El) called El-Gabal was called the Great Father/Old Man/Elder/Great One (Al, El) of the Mountain (gabal/gebel). He was associated with the Aten (Sun), because of the rising and setting of the Aten between the mountains back in Kamit, where the people of Kanana migrated from in ancient times. The Aten rises above the eastern mountain called Bakhau in Kamit and sets below the western mountain called Manu in Kamit. Ra (Al/El) operating through the Aten has an important relationship with these mountains when the Aten is rising and setting. The mountain reference is also a reference to the original mountain/raised land, Ka/Kait, upon which Ra/Rait first descended to create the first landmass of Asaase (Earth). The wife of El-Gabal in Kanana was called Baalat Gebal. The great temple of Baalat in the city of Gebal was called the Baalat Gebalat. [She was associated by the Kananu with Het-Heru in Kamit. In Kamit the Ntorot Het-Heru was called Herit and also the Lady of the Red Mountain.] The ancient Kanani civilization had a major city called Gebal (also Gubla), which was later called byblos by the greeks. This Kanani name gebal became gebalene as used by the romans. The term gebalene also exists in arabic as gebelein meaning two mountains as in, between two mountains. Khart Hadast (Carthage), an important colony of the Kanani civilization which exists in the region of todays Tunisia, North Afuraka/Afuraitkait is connected to the mountain range now called the atlas mountains. When the whites and their offspring invaded the ancient Near East, they co-opted information about our Nanasom and corrupted it. In syria, after the white invasion and takeover of certain areas the Kanani Deity, El-Gabal (Elder/Great One of the Mountain), became known by the white syrians as simply the sun-god--- just as the white greeks and romans promoted the false idea that Ra is simply the sun god and nothing more. During the severan dynasty of the roman empire the emperor who was eventually called elgabalus was a dissexual/homosexual who came from syria. He brought the corrupted (white) form of pseudo-worship of El-Gabal from syria to rome. This emperor was named elgabalus because he falsely claimed to have inherited the title of the high priest of El-Gabal. El-Gabal, the Deity, was called elgabalus by the romans and heliogabalus by the greeks. (helios is the greek corruption of the God Ra. helios means sun). The shrine established by emperor elgabalus for the Deity El-Gabal, was called the El-Gabalium. El-Gabal was eventually

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called the deus sol invictus, god, the undefeated sun, whose birthday was December 25th. (sol is the roman word for sun) There is an intricate relationship between the arabized Afurakanu/Afuraitkaitnut known as moors usage of the term Al-kebulan (alkabulan) and El-Gebelein, El-Gebal and (Al) Qebu. One of the forms of Ra is that of a flat-horned ram-headed Ntoro. There are other Ntorou as well which have the head of a ram, including a form of Amen. The Aten (Sun) rises above the eastern mountain called Bakhau in Kamit and sets below the western mountain called Manu in Kamit. (Recall the arabic term: gebelein meaning two mountains). As the Aten sets in the west descending below the western mountain, Manu, the temperature begins to go down. The cool north winds directed/sent by the Ntoro Atem (Atum) are then felt. In the Pert em Heru (misnomered Book of the Dead) it is stated:
. I am a follower of Tehuti, rejoicing in all that He has done. He brought the sweet air for your nose, life and vigor to gladden your face, and the North Wind [Qebu] that comes from Atem for your nostrils.

Atem is seen in certain forms as the Ntoro operating through the setting Aten (Sun). See below:

Atem (Temu) sitting inside of the Red (setting) Aten/Sun

When Atem operates through the setting Aten (as the Aten sets upon and then below the western mountain) Atem sends Qebu, the North Wind Ntoro, to cool, to refresh us. (note that the general term qebh in Kamit means cool, refreshing). The whites confused and deliberately confounded the manifestation of the flat-horned ram-headed form of Ra (Afu Ra) with the flat-horned ram-headed deity Qebu because of Their close association cosmologically and pictorially:

Ra

Qebu

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In their effort to manufacture the foolish doctrine/philosophy of monotheism, the foolish idea that there is only one god, the whites and their offspring sought to fuse various Deities into one, while eliminating others totally. Another example of this kind of fusion is with the Ntorou, Khepera, Ra and Atem. In the text of Ra and Auset, Ra tells Auset that:
I am Khepera in rising, Ra at Noon and Atem in setting

Many whites have attempted to promote the false idea that Khepera, Ra and Atem are all one in the same Ntoro. This of course is inaccurate. Atem is an Ntoro. Khepera is a different Ntoro and Ra is distinct from both of Them, yet They all work harmoniously together just as your various organs work together to comprise and maintain your body. The God (Al) Qebu (Gebul) is the North Wind, whose spirit is sent by Atem after Atem sets (through the Aten) in the gebelein (mountains). It is via the corrupt process of fusion that El-Gebal or Al-Gebul, became simply the sun god and was then fused with Qebu. To the romans, El-Gebal and Qebu or Al-Qebu were now one and the same Ntoro (God). The Afurakanu/Afuraitkaitnut who became arabized adopted this false fusion of Deities and thus the land of the God of the North Wind, Al-Gebalat, Al-Qebu, El-Gebelein, became Al-kebulan. It is important to know that in the metutu, the city of Gebal or Gubla is written Kbn or Kepuna. Kepuna (Qebuna) is written in this fashion because there is no l in the language of Kamit. As stated previously, any loan-word or loan-name that includes an l is translated into the language of Kamit by using the metut for the letter r. However, in the language of Kamit, just as in Twi, the rolling r is sometimes indistinguishable from the n sound, because both require that the tongue tap the roof of the mouth once. This is why if one says Kepuna and Gebura (Gebula) out loud, they sound identical at regular conversation speed--when the r in Gebura is rolled once. [A similar result can be found in the name of the Akan ethnic group, the Bono, whose name is also written Bron or Brong. Bono and Bron pronounced with the rolling r sounds virtually identical.] Once again, the arabized Afurakanu/Afuraitkaitnut who became known as moors adopted the roman corrupt fusion of Gebul (El-Gebal/Ra) and Qebu into one Deity in contradistinction to the reality that Ra (El/Al) directs Atem to complete the day through facilitating the sunset (Atem or Tem also means to complete or the complete One in Kamit). Once Atem completes the day by causing the Aten to set in the mountains (gebelein) two things take place. 1) Ra becomes Afu Ra, and thus Ram-headed. 2) Atem sends the ramheaded Ntoro Qebu, the north winds. The cosmological function of Al-Gebal was misinterpreted by the whites as well as that of Qebu via the corrupt fusing of El-Gebul and Qebu. This corruption was repeated by the arabized Afurakanu/Afuraitkaitnut when referring to the northern part of the continent. See below: Gebal, Gebel, Gebul, Gubla, Gebalene, Gebalein, El-Gebelein, Al-kebulan. Gebal, Gebul, Qebu, Kbn, Kebun, Kepuna, Gebura, Gebula, Baalat Gebalat (Kebalan). All of the above names and titles refer to that which is north from the perspective of Kamit. Gebal (byblos/Kanana, country north of Kamit). Qebu (North Wind). Kepuna(n) (Gebal; byblos; Kanana). gebalene (roman corruption of Gebal; region north of Kamit). The moors brought the pseudo-religion of islam/mohammedanism to North Afuraka/Afuraitkait initially. This is why these North 29

Afurakanu/Afuraitkaitnut utilized the roman/arabic corruptions of our language and cosmology to identify the northern part of the continent alkebulan (al-gebelein; Al-kepuna(n)), eventually misnaming the continent itself.

Aa en Ka and Amen Ra Ka
In the papyrus text very often called, The Tale of the Shipwrecked Sailor, written approximately 4,000 years ago we have another reference to a Divine raised land called Ka. The story in the text is about a sailor from Kamit whose ship was destroyed in a storm. The other crew members died in the sea but the sailor was cast on an island by a wave of the sea. Once marooned on this land the sailor says:
I found figs and grapes there. Leeks were ruler there. Sycamore figs were there together with notched sycamore figs. Cucumbers were there as though cultivated. Fish were there together with birds. There was nothing that was not in it. Then I satisfied myself and I placed some of it on the ground because it was too much upon my hands. I took a fire drill and made fire and made a sacrifice to the Ntorou/Ntorotu (Gods/Goddesses). Then I heard the voice of a storm. I thought it was a wave of the sea. The trees shook, and the Earth was moved. I uncovered my face, and I saw that a serpent drew near. He was thirty cubits long and his beard greater than two cubits. His body was as overlaid with gold and his eyebrows were of true lapis lazuli. He coiled himself and raised up before me. Then he opened his mouth.and he said to me, What has brought you.little one?.Then he took me in his mouth and carried me to his resting-place and put me down without any hurt. I was whole and sound and nothing was gone from me..and he said, What has brought youlittle one, what has brought you to this isle which is in the sea, and of which the shores are in the midst of the waves?

The sailor told the Great Serpent about the shipwreck. The Great Serpent told him, Fear not little one and
make not your face sad. If you have come to me, it is the Ntoro (the God) Who has let you live. For it is He who has brought you to this Aa en Ka (island, isle/land of the Ka), where nothing is lacking and which is filled with all good things. The Great Serpent then told the sailor that this land was occupied

with 75 Serpents, His family, and that the sailor would ultimately be returned home after four months to see his loved ones once again. The Great Serpent told the sailor during their discourse that He was the Lord of Punt. Punt is the region of todays Somalia and other parts of Ethiopia. In ancient times, this land south of Kamit was called Ta Aakhu, the Land of the Spirits of the Honorable Ancestresses and Ancestors. For the purposes of this discussion, it is important to note that the land raised up from underneath the sea, an isle, was called the island of the Ka, Aa or Aau en Ka. It is important to recognize also that the major representation of Ra and Rait in Keneset and Kamit is the circular serpent with Its tail in Its mouth. There is a major text which is called the Litany of Ra or the 75 praises of Ra found in the tombs of the 19th and 20th dynasties at Ta Apet (Thebes). They describe the 75 forms of Ra. We thus have a raised land, called Ka, upon which 75 serpents reside, lead by One called the Lord of Ta Aakhu, Lord of the land of the Ancestresses and Ancestors. This is a reference to Ra as the owner of a raised land, Ka, of origins. Some writers have associated this text with the origins of the tale of atlantis. We should also take note that in ancient america the term ca or ica (in the language of the Inca of Peru) means: raised land, mountain, high land. The term amaru means: plumed (feathered) serpent. The ancient title 30

amaruca, means land (ca) of the plumed serpent (amaru). Amaru is a rainbow serpent who is the creator of the world. This was borrowed by the migrants from asia who settled in america, who now erroneously call themselves native americans of Peru. All over Afuraka/Afuraitkait the serpent with Its tail in Its mouth is the symbol of the Creator and the Creatress and very often associated with the rainbow. This rainbow serpent can be found in the Fon/Ewe (Vodoun) as: Da and Ayida Hwedo, in Yoruba (IfaOrisha) as: Osumare and Odumare, in Akan as: Nyankonton and Nyankopon. Again, They are Ra and Rait in Keneset-Kamit. The Afurakanu/Afuraitkaitnut who migrated to ancient Amaruka building pyramids and mounds all over the north, central and south american continents of course brought their religion with them. In Kamit the male name of the Supreme Being is Amen. The female name is Amenet. Amen is often called Amen Ra, while Amenet is often called Amenet Rait. What distinguishes Amen in the iconography of Keneset and Kamit are the two tall plumes rising up from His crown. [Below we have two pictures of Amen showing His plumed crown. We also have a picture of Amenet and a picture of Amen and Amenet, The Two Halves of the Great Whole, The Supreme Being]:

Amen

Amen

Amenet

Amen and Amenet (Nyame and Nyamewaa) 31

Amen Ra can thus be called the plumed (feathered) serpent (Ra with His tail in His mouth). This is the origin of amaru (plumed serpent). Moreover, the term for west in Kamit is also ament. The extreme west of Kamit is the western hemisphere. Ra (through the Aten/Sun) rises in the east (abtet) and sets in the west (ament). Amen(t) or Amen Ra Ka (America/amaruca) is the land (ka) of Amen Ra---the western (ament) plumed (feathered) serpent (Ra). The bearded serpent in the text is related to the plumed (feathered/bearded) serpent of the western paradise. We should take note that the scribe who penned the Tale of the Shipwrecked Sailor in Kamit over 4,000 years ago was named Ameni. Of course, just as people who visited or lived in Afuraka/Afuraitkait (Africa) named themselves after or were named after the continent (Leo Africanus, Scipio Africanus, Terence Afer, etc.) so did the akyiwadefo (spirits of disorder/whites and their offspring) engage in the same process---but for malicious reasons. Amaruca is an ancient name for the continent, learned by the Inca of ancient Peru from the original Afurakanu/Afuraitkaitnut who built civilization here. The whites named themselves after the continent after having learned of the name when they arrived here a few centuries ago to plunder the land. This is the origin of the caucasian giving himself the name amerigo vespucci. Ameraka (amaruca) is the root of amerigo. Finally, the word for lion in Kamit is ru. When Ra takes the form of a lion in certain aspects of the cosmology, He is called Ru-Ra or Ru. Amaruka, Amaraka, Amenraka, amaruca, are all related.

Paaraka
(Pilak; Philae)

Image of the reconstructed Paaraka (Pilak) temple

In the southern region of Kamit near the juncture of Keneset and Kamit is the island Paaraka (Paarqat) which was called Pilak in Coptic and Philae in greek. Paaraka lies near what is called the tropic of cancer, the place where the Aten reaches its highest point at the summer solstice and then turns and retreats backwards until the time of the winter solstice. Paaraka was the last public sanctuary of Nanasom in ancient Kamit. The great temple of Auset was the last temple of Kamit to be officially closed and destroyed by the whites and their offspring. This took place about 1400 years ago or in what would be called the 6th century of their calendar. Paaraka was called the island of the Time (of Ra). The island was adjacent to one of the most sacred regions of Kamit, a burial place of Ausar. Its structure and placement recalled the rising up of the primordial 32

mound and the beginning of Creation. In the Coptic dialect Paaraka was written and pronounced Pilak. Once again, the r being interchanged with the l. In greek, the p was pronounced ph. Here we have another association of the primordial mound (island) associated with Ra carrying a name which is related to Afuraka, Afarik and Hat Ptah Ka: Afuraka, At-Phta-ka, Paaraka, Pilak, Philae. Here again is one of the many reasons why the corrupted term africa was used by the whites and their offspring. We have shown that Afuraka/Afuraitkait originates with Afurakani/Afuraitkaitnit people and Afurakani/Afuraitkaitnit people alone. The term africa has no roots in any language or culture outside of Afuraka/Afuraitkait. Afuraka/Afuraitkait is the origin of the term africa Afurakanu/Afuraitkaitnut reclaim our name, so that we may realign ourselves with our collective nkrabea.

This concludes our 3-part series.

Update: Part 4 of our series published in 13011 (2011) is available at www.odwirafo.com/nanasom.html and www.odwirafo.com/nhwehwemupage.html Kwesi Ra Nehem Ptah Akhan, 13008 (2007), 13011 (2011).

Selected References: Let the Ancestors Speak, by Ankh Mi Ra Sheft Ameni, Papyrus of Tale of the Shipwrecked Sailor Shabaka Text (Memphite Theology) Sheft of Ra and Auset (Legend of Ra and Auset) Piankhi (Piye) Victory Stele Apet Asut (Temple of Karnak) Tomb of Seti (Tomb of Seti; Litany of Ra) Paraakat (Sanctuary/Temple of Auset in Philae) See our companion to this publication entitled: MMARA NE KYIDivine Law and Divine Hate. Download this companion 3-part series here:

AFURAKA.:.AFURAITKAIT NANASOM NHOMA Afurakani/Afuraitkaitnit Ancestral Religion Journal www.odwirafo.com/nanasom.html

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